Tag Info

Hot answers tagged

10

It is true that there are different kinds of peshat. For example, we have Rashbam's comment (to Gen. 37:2) that Rashi himself, who aimed at peshat (נתן לב לפרש פשוטו של מקרא) agreed that new peshat-based interpretations are needed (והודה לי שאילו היה לו פנאי היה צריך לעשות פירושים אחרים לפי הפשטות המתחדשים בכל יום). That said, it is worth highlighting the ...


9

The original basis for saying that Rashi is always saying peshat is his statement on Bereishit 3:8: ואני לא באתי אלא לפשוטו של מקרא ולאגדה המיישבת דברי המקרא דבר דבור על אופניו But note the end of the statement, ולאגדה המיישבת דברי המקרא דבר דבור על אופניו. Thus, some or much of what Rashi says is admittedly aggada, but which works well with the peshat ...


7

The Rambam writes in one of his letters: We do not pose difficulties with [i.e. from] the Aggadah. Are they words of Tradition or expressions of reason? Rather each individual considers their explanation as it seems fit to him. In this [Aggadah] there are no words of Tradition, no prohibition and no license, and no law among the Laws; therefore we do not ...


7

Hacham Ovadia in Yechave Da'at 4:47 quotes Morenu Harav Haim Vital (1543-1620) who speaks about this concept in Sha'ar Hagilgulim (Hakdama 11) and in his introduction to Sha'ar Hamitzvot. He seems to get it from the Zohar Parashat Balak (202a) which says: והיה כעץ שתול על פלגי מים, מה אילן זה יש בו שרשים ויש בו ענפים ויש בו עלים ויש בו פרחים ויש בו מוח ...


6

Prof. R' Mordechai Z. Cohen at Yeshiva University is renowned for his explanations of the different styles of the Parshanim. His explanation of Rashi, to which I cannot do justice, can be basically understood in the following phrase often used by R' Meir Goldwicht (not a phrase R' Cohen uses): 'Omek HaPeshat. As R' Goldwicht uses the phrase, it means, in ...


5

In grade school (or so), I learned (though I don't remember from whom/where) that things that were obvious to those with a stronger m'sora were not written down; later generations' respective rabbis wrote them as those rabbis realized that the matters were not so obvious to their own contemporaries. This is a sort of extension of the es laasos lAshem that ...


5

The source of this statement is Berachot 11b: R. Huna said: For the reading of Scripture it is necessary to say a benediction, but for the study of the Midrash no benediction is required. R. Eleazar, however, says that for both Scripture and Midrash a benediction is required, but not for the Mishnah. R. Johanan says that for the Mishnah also a ...


5

Shmuel Brin's answer really covers the question as asked. However, the concept was explored and developed much further, which you can access with the Sefer כללי רש"י by seeing the points and checking the sources that it brings. It also brings there that Rashi departs more from Peshat in his pirush on Nach, because the target audience (בן חמש למקרא) is older ...


3

The Chizkuni is similar to Rashi in that he's generally p'shat-oriented but does quote midrashim. (He often quotes and comments on Rashi's commentary, too.) He's also easy to read (viz, with little in the way of complicated syntax, hard words, or (on a first reading) tough concepts), like Rashi. I think it's possible to read Chumash straight through using ...


3

In response to YEZ, Feb. 28: The distinction made in Dynamics of Dispute (pages 125 and following) is not halacha vs. aggadta. It is between teachings by Tannaim (of whatever category) that definitely did not originate with Moses' report of G-d's explanation, and all others. Only the former are candidates for dispute. The Rambam certainly maintains that ...


3

It depends on what one defines as pshat. I would say that many meforshei Rashi (Gur Aryeh as an example) assume that Rashi is always (or most often) saying peshat, even as he brings downs thousands of midrashim. And so, the sorts of difficulties / irregularities encountered in derash are precisely those which must be addressed in peshat. However, other ...


3

Scholars have written much about this issue. Here is the summary of A. Van der Heide: The origin of the acronym Pardes can be established with some precision. Following the initial research carried out by W. Bacher, Gershom Scholem convincingly traced the invention of the highly evocative pun to Moses de Leon... In all probability it was introduced ...


3

In view of the answers given, I would like to approach the answer to this question as did R' Herczeg (who translated for the Artscroll Rashi series) in his book "Patterns in Rashi", in which he takes an approach similar to Josh's answer. To Rashi, the line between drash and pshat is vague. He viewed pshat as the simple meaning of the pasuk, but only ...


3

Yes, the definition of pshat evolved over the generations, from a more view more inclusive of allegorical, non-literal understanding, to a more literalist, less fanciful view (besides the variability among authors of a single generation). See R. David Weiss HaLivni's book on the topic, "Pshat and Derash"


2

The earliest I can find of those four categories being mentioned together is in the writings of Rabbi Moshe Alshich (a kabbalist from Tzefat; 1508 - 1593). He writes in his commentary to Genesis 1:27 as follows: וכל זה על ידי קיום התורה אשר גם בה ארבע בחינות אלה שקשורים זו עם זו, הפשט כנגד עולם השפל, רמז כנגד השני, דרש כנגד השלישי, סוד כנגד העליון (I ...


2

Rabbi Chaim Vital, Sha’arei Kedushah 1:2, s.v. u’zkhor v’al tishkach; Sha’ar HaMitzvos, Hakdamah, s.v. gam b’inyan eisek haTorah; R. Yehudah Ftayah, Minchas Yehudah, Yirmiyahu, 86 (p. 131), and Tehillim, 93 (p. 202) -- in addition to the other mekoros cited here.


2

In Dynamics of Dispute, Rabbi Lampel points out that in areas of Aggada, we even find Amoraim breaking the Golden Rule and arguing with Tannaim - see for example Megillah 7a in which Shmuel claims he has a better source for the Divine nature of Megillas Ester: אמר שמואל אי הואי התם הוה אמינא מלתא דעדיפא מכולהו שנאמר קימו וקבלו קימו למעלה מה שקיבלו למטה ...


2

The Old Testament found in a Christian Bible consists of a translation from Hebrew (and in a few small sections, from Aramaic) of the text of the Jewish Bible. The customary ordering of the books is different. Christian translations, especially more contemporary ones, are open to conjecturing that scribal error crept in and suggesting emendations. But, yes, ...


2

The Shulchan Aruch HaRav, in Hilchot Talmud Torah Chapter 2, Halacha 1, it says: אך פירוש המקרא ודרשות ההגדות יחשבו בכלל שליש במשנה לפי שהמשנה ג"כ פירוש התרי"ג מצות שבתורה‏ But explanations on the verses, as well as expositions and sayings are considered as "the third of Mishna", since the Mishna also explains the 613 Mitzvot in the Torah. ...


2

The Lubavitcher Rebbe himself pointed out that Rashi in the first (edited) Rashi Sicha (Likutei Sichot Vol 5, pg 13, footnote 2), and he said that there are a few levels of "Pshat". He said that one cannot explain this to mean that Rashi will quote Medrash here and there, since there are times when Rashi says "I don't know the meaning of this verse" when ...


1

As a general Derekh Limud for getting at the Peshat in the Chumash, I'd suggest the following: Read the Pesuqim in a language you're fluent in. If you're fluent only in Hebrew, you should leave it at that, and maybe get an understanding of how the Te'amei ha-Miqra divide the Pesuqim syntactically( Mechon Mamre provides an edition of the Tanach with Niqud ...


1

The Ramban is very much Derech Peshat. I used to have a weekly Shiur in it and it was very interesting.


1

The original question asked was: "[W]hether the Gemara's subject is practical Halacha or not...Why do Rishonim feel freer to disagree on an explanation of Chumash than to disagree with a Gemara?" I would answer that the project of the rishonim was to distinguish between the lessons in the Chumash that can be procured through the peshat approach, and those ...


1

The novelty of Rashi is that he used Midrash to resolve pshat issues when he was able to tie the midrash to something in the text. Thus he uses midrash to explain the pshat on a pshat like level, and does so only when he can find the midrash in the pshat text.



Only top voted, non community-wiki answers of a minimum length are eligible